Human, All-Too-Human: A Book for Free Spirits, Part 1 Complete Works, Volume Six

By Friedrich Nietzsche

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proclaim the establishment of equal rights:

so far a socialistic mode of thought which is based on
_justice_ is possible; but, as has been said, only within
the ranks of the governing classes, which in this case
_practises_ justice with sacrifices and abnegations. On
the other hand, to _demand_ equality of rights, as do the
Socialists of the subject caste, is by no means the outcome
of justice, but of covetousness. If you expose bloody pieces
of flesh to a beast, and then withdraw them again until
it finally begins to roar, do you think that the roaring
implies justice?

Theologians on the other hand, as may be expected, will find no such
ready help in their difficulties from Nietzsche. They must, on the
contrary, be on their guard against so alert an adversary--a duty
which they are apparently not going to shirk; for theologians are
amongst the most ardent students of Nietzsche in this country. Their
attention may therefore be drawn to aphorism 630 of this book, dealing
with convictions and their origin, which will no doubt be successfully
refuted by the defenders of the true faith. In fact, there is not a
single paragraph in the book that does not deserve careful study by all
serious thinkers.

On the whole, however, this is a calm book, and those who are
accustomed to Nietzsche the out-spoken Immoralist, may be somewhat
astonished at the calm tone of the present volume. The explanation is
that Nietzsche was now just beginning to walk on his own philosophical
path. His life-long aim, the uplifting of the type man, was still in
view, but the way leading towards it was once more uncertain. Hence the
peculiarly calm, even melancholic, and what Nietzsche himself would
call Apollonian, tinge of many of these aphorisms, so different from
the style of his earlier and later writings. For this very reason,
however, the book may appeal all the more to English readers, who are
of course more Apollonian than Dionysian. Nietzsche is feeling his way,
and these aphorisms represent his first steps. As such--besides having
a high intrinsic value of themselves--they are enormous aids to the
study of his character and temperament.

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Text Comparison with Human, All Too Human: A Book for Free Spirits

Page 1
May it not be that I am doing a little something to expedite their coming when I describe in advance the influences under which I see them evolving and the ways along which they travel? 3 It may be conjectured.
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There is a middle ground to this, which a man of such destiny can not subsequently recall without emotion; he basks in a special fine sun of his own, with a feeling of birdlike freedom, birdlike visual power, birdlike irrepressibleness, a something extraneous (Drittes) in which curiosity and delicate disdain have united.
Page 13
Thus there are a hundred circumstances to induce perplexity in the mind, a questioning as to the cause of this excitation.
Page 15
=--The philosophers are in the habit of placing themselves in front of life and experience--that which they call the world of phenomena--as if they were standing before a picture that is unrolled before them in its final completeness.
Page 19
--With regard to philosophical metaphysics I see ever more and more who have arrived at the negative goal (that all positive metaphysic is a delusion) but.
Page 30
Their art inspires amazement, but finally some spectator, inspired, not by the scientific spirit but by a humanitarian feeling, execrates an art that seems to.
Page 31
But it is sufficient to point to the consequences: for already it is becoming evident that events of the most portentous nature are developing in the domain of psychological observation.
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44 =Gratitude and Revenge.
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He will not ask that eagerness for knowledge be interdicted and rooted out; but his single, all powerful ambition to _know_ as thoroughly and as fully as possible, will soothe him and moderate all that is strenuous in his circumstances.
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may entail).
Page 47
=--Apart from the demands made by religion, it may well be asked why it is more honorable in an aged man, who feels the decline of his powers, to await slow extinction than to fix a term to his existence himself? Suicide in such a case is a quite natural and due proceeding that ought to command respect as a triumph of reason: and did in fact command respect during the times of the masters of Greek philosophy and the bravest Roman patriots, who usually died by their own hand.
Page 49
Upon this appearance is founded the high estimate of them, which, moreover, like all estimates, is continually developing, for whatever is highly esteemed is striven for, imitated, made the.
Page 55
The former does not witness the performance and hence it makes no strong impression on him.
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All is guiltlessness, and knowledge is the way to insight into this guiltlessness.
Page 63
They have, perhaps, in times of danger from science, incorporated some philosophical doctrine or other into their systems in order to make it possible to continue one's existence within them.
Page 67
This is the element of distinction in Greek religion.
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There was a feeling of mutual relationship, resulting in a mutual interest, a sort of alliance.
Page 72
Hunger merely craves food.
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Never yet has a man done anything solely for others and entirely without reference to a personal motive; indeed how could he possibly do anything that had no reference to himself, that is without inward compulsion (which must always have its basis in a personal need)? How could the ego act without ego?--A god, who, on the other hand, is all love, as he is usually represented, would not be capable of a solitary unegoistic act: whence one is reminded of a reflection of Lichtenberg's which is, in truth, taken from a lower sphere: "We cannot possibly feel for others, as the expression goes; we feel only for ourselves.
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He is able to play his very passions, for instance the desire to domineer, a trick so that he goes to the other extreme of abject humiliation and subjection, so that his overwrought soul is without any restraint through this antithesis.